Chris, Well, I can understand, but when we make aggregate expressions of any group, say men, women, class, civilization, we are by definition speaking of distributions, right? (And did you know we can tell a great deal about a person if he or she assumes that or jumps to NAXALT?) And when you work at the level of aggregation that we call the the cultural enlightenments, we can in fact, make truthful statements about aggregates. We can do that by analyzing the method of argument, and costs demanded by that argument, and the transfer of capital (in its broadest) sense, and from that state the group evolutionary strategy. (it may not seem so but under analysis that is what we can easily discover). Now, if you work in those topics you work on moral literature, right? what is the purpose of moral literature? To provide intuitionistic general rules of decidability within a given context for one to a portfolio of objectives -stated or otherwise. You can, within the study of those moral literatures make your own assumption of what costs and returns are moral or immoral. I would have to ask you a series of questions about a subject you understood well in order to ascertain your moral accounting so to speak. But we can assess this of everyone this way. Or we can assess it by current political inclination as does say, Haidt. Now, I do not work in literature, but in measurement. In mathematics we measure constant relations of constant categories. In economics we can measure changes in capital. In law we can measure conflict over property. In war we can measure conflict over interests. In group evolutionary strategies we can measure conflict by all of the above. Now, this is somewhat problematic because while in math we hold constant categories. in physics we hold constant intermediary categories (patterns, or as mathematicians say, symmetries or geometries). In economics we hold constant categories only in capital changes (of all kinds), and in some very tenuous intermediary categories (commodities for example) thanks to the commensurability of prices. In matters of conflict we can measure constant categories of torts using property of various allocations. And we can then tie the degree of precision in legal disputes to the costs and velocity of capital and study changes in capital as a consequence. In other words it is quite possible to make aggregated statements of group evolutionary strategies just as we do nations and states. Now if we work in moral literature, we can, as I stated above, assume our own experiential measure, our own intermediary measure, our own capital measure, or our own long term capital measure (evolution competition). And we produce our own decidability at some degree along that spectrum. Where do you do so? What is your method of measurement, and what reproductive or group evolutionary strategy do you employ in that means of decidability? I can’t guess yours but we know that people in academia self-select subject matter by intuitionistic agreement. Just as I would select something measurable rather than experiential. Well, I do it at each point, and then compare. There exist three methods of coercion (means of influence). Gossip/ostracization/inclusion, remuneration/bribery/exchange, violence/threat/punishment. There exist corresponding methods of rule by those methods of coercion: religion and narrative, law and punishment, exchange and credit. And they evolve in that order due to the increasing demand for precision means of influence as the division of perception, knowledge, labor,and advocacy increases. We need more precise organizational tools just as we need more precise tools at below and beyond human scale. We need different precisions of decidability. So it is possible to write in occult, religious, mythic, literary, historical, legal, ‘scientific’, and ‘testimonial’ terms. Just as it is possible to measure in increasing levels of precision. And meanwhile, although most prophets theologians, philosophers, public intellectuals, and politicians (and marketers), want to distribute means of obtaining discounts or premiums in exchange for cooperation: providing means of decidability in various contexts – some of us have a very different job: providing means of decidability across contexts. That is the difference between philosophy and truth. Philosophy within a context to rally cooperation, and truth across contexts to (a) preserve cooperation in matters of failure through restitution (b) preserve cooperation because the most useful means of predation is *words*: Ignorance, error, bias, wishful thinking, suggestion, obscurantism, fictionalism ( Theology, Pseudo-rationalism, Pseudoscience), and outright deceit. And we can distribute those falsehoods interpersonaly, to groups, by simple media, or by mass media. So my job is natural law: decidability in matters of conflict within context, and truth, the means of decidability regardless of context. The word requires janitors and grave diggers, and the world requires those who create tests of truth. Of violence, remuneration, and words, which is the most visible? which is the most prevalent? And by what methods did those in the enlightenment attempt to obtain their ends – continuation of their group evolutionary strategy, using the means of coercion and rule at their habituated disposal? Next, how do we test truthful speech? Well, there are only so many dimensions to reality that humans can act within: identity, internal consistency, external correspondence, existential possibility, reciprocity (morality), full accounting (limits, parsimony, and scope). So just as we can create mathematical expressions, logical expressions, we can create what I might call legal expressions, in a certain grammar that prohibit our ability to engage in conflation. This method of truth is often referred to as deflationary, promissory, or ‘scientific’. So then what is that discipline we call science? The creation of instruments of measurement by which we reduce to analogy to perception, that which we cannot perceive, or that which we perceive with bias, error, and wishful thinking. And then we must launder that measurement by warranties of due diligence in all six dimensions of reality that humans can speak of. Have we done so we do not necessarily speak the truth – the most parsimonious description humanly possible – but we speak as truthfully as is humanly possible with the language at our disposal. But in the end, we can always measure if not quantitatively but qualitatively, the changes in capital produced by our actions, norms, traditions, religions, laws, institutions, and wars. And violence is only the most visible means of preying upon one another. It is the verbal justification various pseudosciences under rule of credit that have taken the place of physical theft and harm. Now, back to your original reaction: for various reasons the second scientific revolution taking place largely in Germany failed because of the war. But the combination of the industrial revolution, the great depression, over immigration, fiat money, speculative credit, and expanded political enfranchisement, plus the advent of mass media, made it easier to distribute the pseudoscience of Boaz, Marx, Freud, Cantor, and the Frankfurt school, to a new consumer class under the unchecked assumption of constant economic growth, and readily taken up by political parties, the academy, financial institutions, and business and industry. The great question of this experiment (which took place int eh 20’s) was whether we were accumulating risks for short term gains, or whether we would spend down accumulated western capital in all its forms by doing so. And as of 2008 we know the answer. And as every economist and central bank in the world knows – we are out of the ability to survive the next shock. So if, in my work, I must render a judgement I can offer a great deal of criticism of the anglos (I do daily), a little of the germans – although for relying on poetry and moral literature they seem to have done just fine; or the french, who are currently experiencing the consequences of their folly. The Russians who understand theirs – painfully. Or should I spend most of my time criticizing the victors whose thinkers brought about the current state of affairs? I criticize everyone. The great war was equivalent to the bronze age collapse, and the Justinian plague. It’s just that the benefits of the incomplete german second enlightenment fell in our laps when Truth is enough. It is just, like law, via negativa – uncomfortable. The question is, what do we do about it? And that is what I work on. I know one thing though. That it is possible to complete the scientific revolution, and the consequences of truth in social science will be even greater than the consequences in physical science. And hopefully that is enough. Cheers Curt Doolittle
Theme: Truth
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Philosophy: Decision Within Context, vs Truth: Decision Across Contexts
Chris, Well, I can understand, but when we make aggregate expressions of any group, say men, women, class, civilization, we are by definition speaking of distributions, right? (And did you know we can tell a great deal about a person if he or she assumes that or jumps to NAXALT?) And when you work at the level of aggregation that we call the the cultural enlightenments, we can in fact, make truthful statements about aggregates. We can do that by analyzing the method of argument, and costs demanded by that argument, and the transfer of capital (in its broadest) sense, and from that state the group evolutionary strategy. (it may not seem so but under analysis that is what we can easily discover). Now, if you work in those topics you work on moral literature, right? what is the purpose of moral literature? To provide intuitionistic general rules of decidability within a given context for one to a portfolio of objectives -stated or otherwise. You can, within the study of those moral literatures make your own assumption of what costs and returns are moral or immoral. I would have to ask you a series of questions about a subject you understood well in order to ascertain your moral accounting so to speak. But we can assess this of everyone this way. Or we can assess it by current political inclination as does say, Haidt. Now, I do not work in literature, but in measurement. In mathematics we measure constant relations of constant categories. In economics we can measure changes in capital. In law we can measure conflict over property. In war we can measure conflict over interests. In group evolutionary strategies we can measure conflict by all of the above. Now, this is somewhat problematic because while in math we hold constant categories. in physics we hold constant intermediary categories (patterns, or as mathematicians say, symmetries or geometries). In economics we hold constant categories only in capital changes (of all kinds), and in some very tenuous intermediary categories (commodities for example) thanks to the commensurability of prices. In matters of conflict we can measure constant categories of torts using property of various allocations. And we can then tie the degree of precision in legal disputes to the costs and velocity of capital and study changes in capital as a consequence. In other words it is quite possible to make aggregated statements of group evolutionary strategies just as we do nations and states. Now if we work in moral literature, we can, as I stated above, assume our own experiential measure, our own intermediary measure, our own capital measure, or our own long term capital measure (evolution competition). And we produce our own decidability at some degree along that spectrum. Where do you do so? What is your method of measurement, and what reproductive or group evolutionary strategy do you employ in that means of decidability? I can’t guess yours but we know that people in academia self-select subject matter by intuitionistic agreement. Just as I would select something measurable rather than experiential. Well, I do it at each point, and then compare. There exist three methods of coercion (means of influence). Gossip/ostracization/inclusion, remuneration/bribery/exchange, violence/threat/punishment. There exist corresponding methods of rule by those methods of coercion: religion and narrative, law and punishment, exchange and credit. And they evolve in that order due to the increasing demand for precision means of influence as the division of perception, knowledge, labor,and advocacy increases. We need more precise organizational tools just as we need more precise tools at below and beyond human scale. We need different precisions of decidability. So it is possible to write in occult, religious, mythic, literary, historical, legal, ‘scientific’, and ‘testimonial’ terms. Just as it is possible to measure in increasing levels of precision. And meanwhile, although most prophets theologians, philosophers, public intellectuals, and politicians (and marketers), want to distribute means of obtaining discounts or premiums in exchange for cooperation: providing means of decidability in various contexts – some of us have a very different job: providing means of decidability across contexts. That is the difference between philosophy and truth. Philosophy within a context to rally cooperation, and truth across contexts to (a) preserve cooperation in matters of failure through restitution (b) preserve cooperation because the most useful means of predation is *words*: Ignorance, error, bias, wishful thinking, suggestion, obscurantism, fictionalism ( Theology, Pseudo-rationalism, Pseudoscience), and outright deceit. And we can distribute those falsehoods interpersonaly, to groups, by simple media, or by mass media. So my job is natural law: decidability in matters of conflict within context, and truth, the means of decidability regardless of context. The word requires janitors and grave diggers, and the world requires those who create tests of truth. Of violence, remuneration, and words, which is the most visible? which is the most prevalent? And by what methods did those in the enlightenment attempt to obtain their ends – continuation of their group evolutionary strategy, using the means of coercion and rule at their habituated disposal? Next, how do we test truthful speech? Well, there are only so many dimensions to reality that humans can act within: identity, internal consistency, external correspondence, existential possibility, reciprocity (morality), full accounting (limits, parsimony, and scope). So just as we can create mathematical expressions, logical expressions, we can create what I might call legal expressions, in a certain grammar that prohibit our ability to engage in conflation. This method of truth is often referred to as deflationary, promissory, or ‘scientific’. So then what is that discipline we call science? The creation of instruments of measurement by which we reduce to analogy to perception, that which we cannot perceive, or that which we perceive with bias, error, and wishful thinking. And then we must launder that measurement by warranties of due diligence in all six dimensions of reality that humans can speak of. Have we done so we do not necessarily speak the truth – the most parsimonious description humanly possible – but we speak as truthfully as is humanly possible with the language at our disposal. But in the end, we can always measure if not quantitatively but qualitatively, the changes in capital produced by our actions, norms, traditions, religions, laws, institutions, and wars. And violence is only the most visible means of preying upon one another. It is the verbal justification various pseudosciences under rule of credit that have taken the place of physical theft and harm. Now, back to your original reaction: for various reasons the second scientific revolution taking place largely in Germany failed because of the war. But the combination of the industrial revolution, the great depression, over immigration, fiat money, speculative credit, and expanded political enfranchisement, plus the advent of mass media, made it easier to distribute the pseudoscience of Boaz, Marx, Freud, Cantor, and the Frankfurt school, to a new consumer class under the unchecked assumption of constant economic growth, and readily taken up by political parties, the academy, financial institutions, and business and industry. The great question of this experiment (which took place int eh 20’s) was whether we were accumulating risks for short term gains, or whether we would spend down accumulated western capital in all its forms by doing so. And as of 2008 we know the answer. And as every economist and central bank in the world knows – we are out of the ability to survive the next shock. So if, in my work, I must render a judgement I can offer a great deal of criticism of the anglos (I do daily), a little of the germans – although for relying on poetry and moral literature they seem to have done just fine; or the french, who are currently experiencing the consequences of their folly. The Russians who understand theirs – painfully. Or should I spend most of my time criticizing the victors whose thinkers brought about the current state of affairs? I criticize everyone. The great war was equivalent to the bronze age collapse, and the Justinian plague. It’s just that the benefits of the incomplete german second enlightenment fell in our laps when Truth is enough. It is just, like law, via negativa – uncomfortable. The question is, what do we do about it? And that is what I work on. I know one thing though. That it is possible to complete the scientific revolution, and the consequences of truth in social science will be even greater than the consequences in physical science. And hopefully that is enough. Cheers Curt Doolittle
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For Sovereigns, Truth Is the Only Possible Authority
by Alex Sea Negotiation vs. Imposition Two sovereigns must appeal to truth as their ultimate authority – a low cost for them, as they are dealers in truth, but an exorbitant one to those who deal in falsehoods. The further from sovereignty a party is, the more costly the transaction is, as the sovereign must account for all parties between the two, and he ultimately appeals to truth on behalf of those who appeal to him, or suffers retaliation. In interactions between sovereign and citizen, the citizen must appeal to sovereign, the sovereign to truth. Between sovereign and Freeman, the Freeman to sovereign, the sovereign to citizen and truth. Etc, down to enemy. The sovereign’s decision must be bearable to all above the party being directly dealt with and is imposed upon all those below that party – within boundaries that balance the cost of the imposition and their agency. (flawless Alex. -Curt)
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For Sovereigns, Truth Is the Only Possible Authority
by Alex Sea Negotiation vs. Imposition Two sovereigns must appeal to truth as their ultimate authority – a low cost for them, as they are dealers in truth, but an exorbitant one to those who deal in falsehoods. The further from sovereignty a party is, the more costly the transaction is, as the sovereign must account for all parties between the two, and he ultimately appeals to truth on behalf of those who appeal to him, or suffers retaliation. In interactions between sovereign and citizen, the citizen must appeal to sovereign, the sovereign to truth. Between sovereign and Freeman, the Freeman to sovereign, the sovereign to citizen and truth. Etc, down to enemy. The sovereign’s decision must be bearable to all above the party being directly dealt with and is imposed upon all those below that party – within boundaries that balance the cost of the imposition and their agency. (flawless Alex. -Curt)
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On Requiring Truth in All Publication
by Alex Sea We require truth from all things claiming to present it. If a fictional novel must include the stipulation that “all persons, places, and events herein are fictional and any likeness to real people, places, and events are coincidental or accidental” why can this not be expounded to political, academic, or media endeavors? Imagine CNN running a notice along the scrolling marque stating “all commentary contained in this program is the opinion of newscasters and is not intended to be a concrete representation of factual information, unless otherwise stated”. Imagine the current versions of “social science” course materials being marked as “social commentary”. Imagine current “history” textbooks being instead sold as what they really are – propaganda tools. In this way, truth would be required of ALL – either you only present truthful statements, or you must clearly declare that you are not. Fiction is fine so long as it as known to BE fiction.
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On Requiring Truth in All Publication
by Alex Sea We require truth from all things claiming to present it. If a fictional novel must include the stipulation that “all persons, places, and events herein are fictional and any likeness to real people, places, and events are coincidental or accidental” why can this not be expounded to political, academic, or media endeavors? Imagine CNN running a notice along the scrolling marque stating “all commentary contained in this program is the opinion of newscasters and is not intended to be a concrete representation of factual information, unless otherwise stated”. Imagine the current versions of “social science” course materials being marked as “social commentary”. Imagine current “history” textbooks being instead sold as what they really are – propaganda tools. In this way, truth would be required of ALL – either you only present truthful statements, or you must clearly declare that you are not. Fiction is fine so long as it as known to BE fiction.
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Against Platonic Forms
by John Dow and Curt Doolittle As I understand it, adherents to belief in Platonic Forms believe they literally exist, in some form or another, as if there’s some extra portion of reality beyond verifiable observation in which they exist. [ Moreover they are unable to articulate their ideas by reference to existential reality, such as when we refer to the invisible forces of the universe, then to the constant relations between them; or when we refer to a unicorn as a mythical character consisting of a conflation of horse, eagle, and antlers; or when we say that the numbers refer to positional names. ] I see Empiricism as a practical method – it gives us a process of verification and testing to follow which we can demonstrate via its’ success at informing successfully predictive conceptions of the operation of the reality which we mutually observe. I don’t believe empiricism describes some truth about the universe, I don’t claim our mutually verifiable observations are necessarily objective truth, I merely claim that we seem to have psychological motivations to pursue/avoid specific consequences from our interaction with the sensation of our mutually verifiable observations, and that methods which enable us to conceptualize it with less ignorance, error, and bias improve our capacity for developing successful strategies in pursuing consequences we desire. So in this sense, when discussing the “reality” of our mutually verifiable observations, empiricism has demonstrated it’s superior capacity to extract useful “truth” from our perception, whereas platonic forms have no verifiable basis in observations, they can have no observable source but imagination, so essentially they’re just people guessing, and even if they are correct, they would be correct by accident. I don’t find it ridiculous for someone to make a conceptual claim about my experience, then demonstrate the success of the concept in predicting my observations of transformations of states. But, I do find it ridiculous when people attempt to pass off our imaginary constructs as “truth” without demonstrated evidence. Why? Because… 0) imaginary constructs may in some senses be testable for internal consistency. 1) And in some cases, one might demonstrate external correspondence. But… 2) One simply demonstrates a lack of understanding of CAUSALITY. 3) And lacking observability, one cannot testify to CAUSALITY. 4) Ergo we can convey MEANING between constant relations by speaking platonically, just as we convey MEANING between inconstant relations by literature. But we cannot convey causality, and therefore cannot warranty causality, and as we are unable to warranty causality, we are unable to warranty to the truthfulness of our statements. This is why mathematicians can ‘get away with’ speaking platonically: they test only for internal consistency, not causality. And that lack of understanding of causality – is why there is such confusion and ignorance over the foundations of mathematics. When one talks about math in platonic terms he demonstrates he does not understand its construction, and cannot testify to it. Therefore he never claims truth full correspondence but proof – mere internal consistency. Why is this important? Not because mathematicians do not understand the very simple technique that they employ by specializing in tests of internal consistency of constant relations. They don’t. They understand its success in describing the physical world. The success of mathematics in the physical sciences (and failure in social sciences) is caused by the fact that the universe consists of constant relations, and we do not know yet their first causes. So internal consistency and external correspondence assist us in describing with increasing precision those constant relations until such point as we can guess those first causes. However in human actions, we do not possess constant relations, only constant patterns (symmetries) of relations. And In human thought, we do not possess many boundaries at all – or rather, we lack the means of testing those boundaries of imagination. So the problem is much harder than mathematics is able to solve by tests of constant relations – math can only assist us in taking measurements whereby we attempt to identify constant intermediary patterns, despite the kaleidic distributions of our outcomes. What we seek is causality. Because we seek to permit man to act to take advantage of the current state of the universe, and acting such that we outwit the current deterministic path of some part of it and capture the energy for our use. Moreover, since actions are expensive, and humans engage in error, bias, wishful thinking, and deceit, we must conserve our energy as well as evade parasitism by others, and to do so requires we test enough dimensions of reality against ignorance, error, bias, wishful thinking and deceit, to preserve our accumulated interceptions of changes in state of reality.
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Against Platonic Forms
by John Dow and Curt Doolittle As I understand it, adherents to belief in Platonic Forms believe they literally exist, in some form or another, as if there’s some extra portion of reality beyond verifiable observation in which they exist. [ Moreover they are unable to articulate their ideas by reference to existential reality, such as when we refer to the invisible forces of the universe, then to the constant relations between them; or when we refer to a unicorn as a mythical character consisting of a conflation of horse, eagle, and antlers; or when we say that the numbers refer to positional names. ] I see Empiricism as a practical method – it gives us a process of verification and testing to follow which we can demonstrate via its’ success at informing successfully predictive conceptions of the operation of the reality which we mutually observe. I don’t believe empiricism describes some truth about the universe, I don’t claim our mutually verifiable observations are necessarily objective truth, I merely claim that we seem to have psychological motivations to pursue/avoid specific consequences from our interaction with the sensation of our mutually verifiable observations, and that methods which enable us to conceptualize it with less ignorance, error, and bias improve our capacity for developing successful strategies in pursuing consequences we desire. So in this sense, when discussing the “reality” of our mutually verifiable observations, empiricism has demonstrated it’s superior capacity to extract useful “truth” from our perception, whereas platonic forms have no verifiable basis in observations, they can have no observable source but imagination, so essentially they’re just people guessing, and even if they are correct, they would be correct by accident. I don’t find it ridiculous for someone to make a conceptual claim about my experience, then demonstrate the success of the concept in predicting my observations of transformations of states. But, I do find it ridiculous when people attempt to pass off our imaginary constructs as “truth” without demonstrated evidence. Why? Because… 0) imaginary constructs may in some senses be testable for internal consistency. 1) And in some cases, one might demonstrate external correspondence. But… 2) One simply demonstrates a lack of understanding of CAUSALITY. 3) And lacking observability, one cannot testify to CAUSALITY. 4) Ergo we can convey MEANING between constant relations by speaking platonically, just as we convey MEANING between inconstant relations by literature. But we cannot convey causality, and therefore cannot warranty causality, and as we are unable to warranty causality, we are unable to warranty to the truthfulness of our statements. This is why mathematicians can ‘get away with’ speaking platonically: they test only for internal consistency, not causality. And that lack of understanding of causality – is why there is such confusion and ignorance over the foundations of mathematics. When one talks about math in platonic terms he demonstrates he does not understand its construction, and cannot testify to it. Therefore he never claims truth full correspondence but proof – mere internal consistency. Why is this important? Not because mathematicians do not understand the very simple technique that they employ by specializing in tests of internal consistency of constant relations. They don’t. They understand its success in describing the physical world. The success of mathematics in the physical sciences (and failure in social sciences) is caused by the fact that the universe consists of constant relations, and we do not know yet their first causes. So internal consistency and external correspondence assist us in describing with increasing precision those constant relations until such point as we can guess those first causes. However in human actions, we do not possess constant relations, only constant patterns (symmetries) of relations. And In human thought, we do not possess many boundaries at all – or rather, we lack the means of testing those boundaries of imagination. So the problem is much harder than mathematics is able to solve by tests of constant relations – math can only assist us in taking measurements whereby we attempt to identify constant intermediary patterns, despite the kaleidic distributions of our outcomes. What we seek is causality. Because we seek to permit man to act to take advantage of the current state of the universe, and acting such that we outwit the current deterministic path of some part of it and capture the energy for our use. Moreover, since actions are expensive, and humans engage in error, bias, wishful thinking, and deceit, we must conserve our energy as well as evade parasitism by others, and to do so requires we test enough dimensions of reality against ignorance, error, bias, wishful thinking and deceit, to preserve our accumulated interceptions of changes in state of reality.
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The Dimensions of Reality: Mathematics As Science of Measurement – But Stated Badly
Mar 22, 2017 11:08am I THINK THIS MIGHT BE HARD FOR YOU BUT …. (mathematics and truth) (very important) (hot gates pls read) The answer is quite simple: you just demonstrated proof of operational construction and named that series of actions. Reality consists of the following actionable and conceivable dimensions: 1 – point, (identity, or correspondence) 2 – line (unit, quantity, set, or scale defined by relation between points) 3 – area (defined by constant relations) 4 – geometry (existence, defied by existentially possible spatial relations) 5 – change (time (memory), defined by state relations) 6 – pure, constant, relations. (forces (ideas)) 7 – externality (lie groups etc) (external consequences of constant relations) 8 – reality (or totality) (full causal density) We can speak in descriptions including (at least): 1 – operational (true) names 2 – mathematics (ratios) 3 – logic (sets) 4 – physics (operations) 5 – Law (reciprocity) 6 – History (memory) 7 – Literature (allegory (possible)) 8 – Literature of pure relations ( impossible ) 8a – Mythology (supernormal allegory) 8b – Moral Literature (philosophy – super rational allegory) 8c – Pseudoscientific Literature (super-scientific / pseudoscience literature) 8c – Religious Literature (conflationary super natural allegory) 8d – Occult Literature (post -rational experiential allegory ) We can testify to the truth of our speech only when we have performed due diligence to remove: 1 – ignorance, 2 – error, 3 – bias, 4 – wishful thinking, 5 – suggestion, 6 – obscurantism, 7 – fictionalism, and 8 – deceit. So of the tests: 1 – categorical consistency (equivalent of point) 2 – internal consistency (equivalent of line) 3 – external correspondence (equivalent shape/object) 4 – operational possibility (what you just described) (equivalent of change [operations]) 6 – limits, parsimony, and full accounting. (equivalent of proof) You have demonstrated test number 4. Only. Those operations existed or can exist. That you engaged in conflation (or deception) because you have given allegorical (fictional) names to a sequence of operations does not. Because you reintroduced falsehood by analogy. You can imagine a something with the properties of a unicorn, you can speak of the same, draw the same, sculpt the same … but until you can breed one (and even then we must question), and we can test it, the unicorn does not exist ***in any condition that we can test in all dimensions necessary for you to testify it exists*** This is just one of the differences between TRUTH (dimensional consistency (constant relations)), and some subset of the properties of reality (DIMENSIONAL CONSISTENCY). Mathematics allows us to describe constant relations between constant categories (correspondence) by means of self-reference we call ‘ratios’ to some constant unit (one). The more deterministic (constant) the relations the more descriptive mathematics, the higher causal density that influences changes in state, the more information and calculation is necessary for the description of candidate consequences, and eventually we must move from the description of end states to the description of intermediary states that because of causal density place limits on the ranges of possible end states. In other words, in oder to construct theories (descriptions) of general rules of constant relations, we SUBTRACT properties of reality from our descriptions until we include nothing but identity(category), quantity, and ratio, and constrain ourselves to operations that maintain the ratios between the subject (identity). Mathematics has evolved but retained (since the greeks at least) the ‘magical’ (fictional, supernormal fiction, we call platonism) as a means of obscuring a mathematician’s lack of understanding of just why ‘this magic works’. When in reality, mathematics is trivially simple, because it rests on nothing more than correspondence (identity), quantity, ratio, and operations that maintain those ratios, and incrementally adding or removing dimensions, to describe relations across the spectrum between points(identities, objects, categories) and pure relations at scales we do not yet possess the instrumentation or memory or ability to calculate at such vast scales – except through intermediary phenomenon. As such, operationally speaking, the discipline of mathematics consists (Truthfully) of the science (theories of), general rules of constant relations at scale independence, in arbitrarily selected dimensions. In other words. Mathematics consists of the study of measurement. it is understandable why we do not grasp the first principles of the universe – they are unobservable directly except at great cost. It is not understandable why we do not grasp the first principles of mathematics: because measurement is a very simple thing, and dimensions are very simple things. That mathematicians still speak in fictional language, just as do theists and just as do the majority of philosophers (pseudo science, pseudo-rationalism, pseudo-mythology) is merely evidence of retention of ancient fictionalism (platonism). And the fact that we must have these discussions demonstrates the equivalent of faith in platonic models, is equal to faith in theological models – merely lacking the anthropomorphism. Ergo, infinities are a fictionalism. Multiple infinities are a fictionalism. Both fictionalism describe conditions where time and actions (operations) have been removed as is common in the discipline of measurement (mathematics). Operationally, numbers (operationally constructed positional names, must be existentially produced as are movements of gears attached in ratio. And as such certain sets of numbers (outputs) are produced faster (like seconds or minutes vs hours) than other sets of numbers (outputs), and the reverse: some slower. But we simply ignore this fact and instead of saying no matter what limits we apply, the size of the current set of x will always be larger than the current set of y, we say the infinities are of different sizes? No. the intermediary sets produce members at different rates, and the term ‘infinity’ merely refers to ‘unknown limit’ or ‘limit that must be supplies by correspondence with reality upon application. Practice math as science, or practice it as supernatural religion. I can make correspondent statements referring to god, I can make correspondent statements referring to ‘infinities’ or any other form of mathematical platonism, but in the end, when I do that, I merely make excuses for my inability to testify to causality: TRUTH. Ergo, like I said, I am pretty well versed in the philosophy of mathematics, and I am perhaps most versed in the philosophy of science of anyone living. And I am pretty confident that mathematicians are no different from scripturalists and platonists: using arcane language and internal consistency to justify a failure to grasp causality: that the only reason internal consistency correspondence to reality is because at least in the physics of the universe if not the actions of man, determinism reigns. In other words, mathematicians in most senses have no idea why what they do, allows them to do what they do. And at least physicists admit it. And lawyers before juries have no choice. Our “Objectives” (intentions) are irrelevant in court. You do not have any right, permission, or ability to determine harm to others. Others determine if you have caused harm to them. And the jury, the judge, and the law are used to determine if in fact your words and deeds cause harm to others. As a prosecutor in court, trying you on whether you speak truthfully, you are guilty of making excuses for the harm you have done by false representation of the discipline of measurement. 😉 you might claim no harm, but then the opposition would say that your retention of fictionalism imposes a cost on every student which is multiplied by every possible action that they could have taken involving any judgement requiring measurement. If we can prevent other kinds of fraud in the market for goods, services, and testimony, why cannot we fill the gap, and prevent fraud in the market for information? 😉 In other words, in crime, neither your intentions nor your opinion matter. Defacto, you’re imposing costs on the commons. The question is only whether the outcome of your actions imposes costs. Once that question is settled, you are liable for restitution regardless of intent. Now, since the cost of the practice of supernaturalism, super-normalism (platonism), pseudo-rationalism, and pseudoscience, are only substantial when in the commons, whatever you think in your head is your choice. However once yo speak it in public you are just as liable for that damage as you are liable for yelling fire in the theater. There is no fire in the theatre, and there is no imaginary existence. Infinity is the name we give to unknown limits that must be provided by context.
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The Dimensions of Reality: Mathematics As Science of Measurement – But Stated Badly
Mar 22, 2017 11:08am I THINK THIS MIGHT BE HARD FOR YOU BUT …. (mathematics and truth) (very important) (hot gates pls read) The answer is quite simple: you just demonstrated proof of operational construction and named that series of actions. Reality consists of the following actionable and conceivable dimensions: 1 – point, (identity, or correspondence) 2 – line (unit, quantity, set, or scale defined by relation between points) 3 – area (defined by constant relations) 4 – geometry (existence, defied by existentially possible spatial relations) 5 – change (time (memory), defined by state relations) 6 – pure, constant, relations. (forces (ideas)) 7 – externality (lie groups etc) (external consequences of constant relations) 8 – reality (or totality) (full causal density) We can speak in descriptions including (at least): 1 – operational (true) names 2 – mathematics (ratios) 3 – logic (sets) 4 – physics (operations) 5 – Law (reciprocity) 6 – History (memory) 7 – Literature (allegory (possible)) 8 – Literature of pure relations ( impossible ) 8a – Mythology (supernormal allegory) 8b – Moral Literature (philosophy – super rational allegory) 8c – Pseudoscientific Literature (super-scientific / pseudoscience literature) 8c – Religious Literature (conflationary super natural allegory) 8d – Occult Literature (post -rational experiential allegory ) We can testify to the truth of our speech only when we have performed due diligence to remove: 1 – ignorance, 2 – error, 3 – bias, 4 – wishful thinking, 5 – suggestion, 6 – obscurantism, 7 – fictionalism, and 8 – deceit. So of the tests: 1 – categorical consistency (equivalent of point) 2 – internal consistency (equivalent of line) 3 – external correspondence (equivalent shape/object) 4 – operational possibility (what you just described) (equivalent of change [operations]) 6 – limits, parsimony, and full accounting. (equivalent of proof) You have demonstrated test number 4. Only. Those operations existed or can exist. That you engaged in conflation (or deception) because you have given allegorical (fictional) names to a sequence of operations does not. Because you reintroduced falsehood by analogy. You can imagine a something with the properties of a unicorn, you can speak of the same, draw the same, sculpt the same … but until you can breed one (and even then we must question), and we can test it, the unicorn does not exist ***in any condition that we can test in all dimensions necessary for you to testify it exists*** This is just one of the differences between TRUTH (dimensional consistency (constant relations)), and some subset of the properties of reality (DIMENSIONAL CONSISTENCY). Mathematics allows us to describe constant relations between constant categories (correspondence) by means of self-reference we call ‘ratios’ to some constant unit (one). The more deterministic (constant) the relations the more descriptive mathematics, the higher causal density that influences changes in state, the more information and calculation is necessary for the description of candidate consequences, and eventually we must move from the description of end states to the description of intermediary states that because of causal density place limits on the ranges of possible end states. In other words, in oder to construct theories (descriptions) of general rules of constant relations, we SUBTRACT properties of reality from our descriptions until we include nothing but identity(category), quantity, and ratio, and constrain ourselves to operations that maintain the ratios between the subject (identity). Mathematics has evolved but retained (since the greeks at least) the ‘magical’ (fictional, supernormal fiction, we call platonism) as a means of obscuring a mathematician’s lack of understanding of just why ‘this magic works’. When in reality, mathematics is trivially simple, because it rests on nothing more than correspondence (identity), quantity, ratio, and operations that maintain those ratios, and incrementally adding or removing dimensions, to describe relations across the spectrum between points(identities, objects, categories) and pure relations at scales we do not yet possess the instrumentation or memory or ability to calculate at such vast scales – except through intermediary phenomenon. As such, operationally speaking, the discipline of mathematics consists (Truthfully) of the science (theories of), general rules of constant relations at scale independence, in arbitrarily selected dimensions. In other words. Mathematics consists of the study of measurement. it is understandable why we do not grasp the first principles of the universe – they are unobservable directly except at great cost. It is not understandable why we do not grasp the first principles of mathematics: because measurement is a very simple thing, and dimensions are very simple things. That mathematicians still speak in fictional language, just as do theists and just as do the majority of philosophers (pseudo science, pseudo-rationalism, pseudo-mythology) is merely evidence of retention of ancient fictionalism (platonism). And the fact that we must have these discussions demonstrates the equivalent of faith in platonic models, is equal to faith in theological models – merely lacking the anthropomorphism. Ergo, infinities are a fictionalism. Multiple infinities are a fictionalism. Both fictionalism describe conditions where time and actions (operations) have been removed as is common in the discipline of measurement (mathematics). Operationally, numbers (operationally constructed positional names, must be existentially produced as are movements of gears attached in ratio. And as such certain sets of numbers (outputs) are produced faster (like seconds or minutes vs hours) than other sets of numbers (outputs), and the reverse: some slower. But we simply ignore this fact and instead of saying no matter what limits we apply, the size of the current set of x will always be larger than the current set of y, we say the infinities are of different sizes? No. the intermediary sets produce members at different rates, and the term ‘infinity’ merely refers to ‘unknown limit’ or ‘limit that must be supplies by correspondence with reality upon application. Practice math as science, or practice it as supernatural religion. I can make correspondent statements referring to god, I can make correspondent statements referring to ‘infinities’ or any other form of mathematical platonism, but in the end, when I do that, I merely make excuses for my inability to testify to causality: TRUTH. Ergo, like I said, I am pretty well versed in the philosophy of mathematics, and I am perhaps most versed in the philosophy of science of anyone living. And I am pretty confident that mathematicians are no different from scripturalists and platonists: using arcane language and internal consistency to justify a failure to grasp causality: that the only reason internal consistency correspondence to reality is because at least in the physics of the universe if not the actions of man, determinism reigns. In other words, mathematicians in most senses have no idea why what they do, allows them to do what they do. And at least physicists admit it. And lawyers before juries have no choice. Our “Objectives” (intentions) are irrelevant in court. You do not have any right, permission, or ability to determine harm to others. Others determine if you have caused harm to them. And the jury, the judge, and the law are used to determine if in fact your words and deeds cause harm to others. As a prosecutor in court, trying you on whether you speak truthfully, you are guilty of making excuses for the harm you have done by false representation of the discipline of measurement. 😉 you might claim no harm, but then the opposition would say that your retention of fictionalism imposes a cost on every student which is multiplied by every possible action that they could have taken involving any judgement requiring measurement. If we can prevent other kinds of fraud in the market for goods, services, and testimony, why cannot we fill the gap, and prevent fraud in the market for information? 😉 In other words, in crime, neither your intentions nor your opinion matter. Defacto, you’re imposing costs on the commons. The question is only whether the outcome of your actions imposes costs. Once that question is settled, you are liable for restitution regardless of intent. Now, since the cost of the practice of supernaturalism, super-normalism (platonism), pseudo-rationalism, and pseudoscience, are only substantial when in the commons, whatever you think in your head is your choice. However once yo speak it in public you are just as liable for that damage as you are liable for yelling fire in the theater. There is no fire in the theatre, and there is no imaginary existence. Infinity is the name we give to unknown limits that must be provided by context.